Exegetical and Hermeneutical Commentary of Acts 20:13
And we went before to ship, and sailed unto Assos, there intending to take in Paul: for so had he appointed, minding himself to go afoot.
13 16. Paul goes on foot to Assos, then by sea to Miletus
13. And we went before to ship ] The conjunction should be adversative. The writer is describing now what the rest, without St Paul, did. Read “ But we,” i.e. St Luke and some of the other companions of the Apostle, “ going before to the ship,” i.e. before St Paul’s departure from the congregation and those events by which it was attended.
and sailed unto Assos ] Better “set sail for Assos.” The verb is only indicative of the putting-out to sea. Assos was in Mysia, on the north shore of the gulf of Adramyttium. Opposite and about seven miles out at sea lay the island of Lesbos. There was a Roman road from Troas passing through Assos. So while the ship went round the cape Lectum, the Apostle was able to come by land and be taken on board by his companions.
there intending to go afoot ] The last verb when opposed to a journey by sea, need not necessarily signify a pedestrian journey, but may mean only “by land.” This (as Rev. Ver.) seems the better rendering here, for although the distance between Troas and Assos is only 20 miles, yet after the labours and excitement of the past night, a walk of that length would scarcely have been contemplated by the Apostle, when his companions in the ship already had the start of him. Many reasons have been suggested why St Paul separated for a few hours from his friends: that he wished for solitude: that he would not be at sea one moment before he could help it: that there was some Christian duty which he could perform on the way: or for his health’s sake. The historian, who probably knew, has not told us, and conjectures in such a case are valueless.
Fuente: The Cambridge Bible for Schools and Colleges
Sailed unto Assos – There were several cities of this name. One was in Lycia; one in the territory of Eolis; one in Mysia; one in Lydia; and another in Epirus. The latter is the one intended here. It was between Troas and Mitylene. The distance to it from Troas by land was about 20 miles, while the voyage round Cape Lecture was nearly twice as far, and accordingly Paul chose to go to it on foot.
Minding himself – Choosing or preferring to go on foot. Most of his journeys were probably performed in this way.
Fuente: Albert Barnes’ Notes on the Bible
Act 20:13-16
And we went before to ship and sailed unto Assos.
Analysis of service
1. These arrangements were under Pauls own hand. He himself would Lake the twenty miles walk and make a religious exercise of the journey. He wanted no human companion; Jesus Himself would draw near. There are times when human companionship becomes a burden, when we must be left alone; and walking is an appointed means and help of intellectual and spiritual study. Locomotion helps the processes of thought. Do we walk alone and meditate in the field at the eventide–the tired day taking its rest, the battle halting awhile?
2. Paul joined the ship, passed on with his companions to Miletus, and saw the white palaces of Ephesus, which, perhaps, tempted him to go back to the old battlefield. Therein he knew his weakness. It was never safe to show Paul the marks of an old controversy, unless he had ample time to return and complete the purpose of the sacred fray. A trait of his character reveals itself in this comparatively trivial incident (Act 20:16). He had a vow to discharge, or some hidden purpose to carry out, and therefore he felt safest on board ship. Yet he could not pass by wholly; so here the mastermind comes out again (Act 20:17). He must have a few words with them, not new, but old, words spoken in new tones. We can never hope to preach a new gospel, but we can always preach the old gospel in a new accent. Every man has his own tone, has his own tears and emphasis. So the gospel is the same and not the same–unchangeable yet changing with all the varying phases of daily pilgrimage, and taking upon itself the newness of the present necessity.
3. Paul is about to make his greatest speech. Intellectually he may have stood higher, but he is not going to be intellectual now; his heart is going to speak. Some people have failed to find a heart in Paul, and have found nothing but heart in John. Did John, or any other man, ever deliver such a speech as this? If any man wishes to know what Paul was, he can find the whole man in these pathetic sentences.
4. Listen to the now veteran speaker (verse 18). Paul lived a public life, and was able to appeal to the life he had led. Paul was a great preacher, because he was a great man. He calls attention not to particularly prepared utterances, by which he said he was now ready to abide, but he says, Look at the whole life; I am willing to be judged by that. Will it not be so at the last? We judge a man a day at a time. But life is not a question of single days; you must judge the supreme purpose of a man, and so judged, some of us will be better than we have ever been accounted to be, and some may be much worse. We must take in the all seasons, and leave to God the complete judgment, because He knows what we have done, what we have resisted, what we would have done if we could. He will connect our prayers with our service, our aspirations with our attempts, and within the continual tumult of contradictions He will find the real man, and crown him, or sentence him to a great distance from the light.
5. Paul says he has served the Lord with all humility of mind, etc. Some people would call this egotism; but there are two egotisms–the little egotism that thinks about itself, and the unconscious and heroic egotism which never thinks about itself, even whilst apparently speaking only in its own name. With all humility of mind–that is the root of spiritual genius. The secret of the Lord is with them that fear Him; and He will show them His covenant. The meek will He guide in judgment, but the proud He knoweth afar off. Where there is humbleness of soul there is great expository power. If we were better men, we would be better students; if we were humbler, we would be more learned; if we were less, we would be more.
6. With many tears. Tears are good readers. They may stumble over the letter, but they have great skill in seeing the spirit. We see most when our eyes are shut, so our hearts see most when they have no eyes but tears. A ministry baptized with tears must help us. It comes down amongst the people, and speaks to their immediate life, and shows the worst how he may be better, and the best how he may improve. Let us have ministers who can sympathise. We shall then find that the highest argument is clothed with the supremest tenderness, and that the man who stands upon rocky heights speaking great words of might can also come down to pray by the cradles side, and plant the flowers of intercession around the edge of the open tomb.
7. And many temptations. This is quite an outline of ministerial education! An untempted minister will never do us any good; an untried man will talk over our heads. My great preacher must be a man who can say, I have fought a severer fight than you are fighting; I know the devil better than you know him; and now, my brother–crushed, bruised, nearly gone–you and I must, in Gods strength, fight out this whole thing, and in the grace of the Cross get back again the manhood we have lost. To speak so is to be sure of a good hearing, for the poor, self-distressing heart knows the voice of experience. (J. Parker, D. D.)
For Paul had determined to sail by Ephesus.
Christian service
1. It is sometimes necessary for the Christian worker to sail right by the Asia that seems so much to need his presence in the pursuance of his duty doing elsewhere.
2. He is a wise Christian who is ready to modify his plans when their efficiency will be increased by such modification. He is a wise enthusiast in the cause of foreign missions who also turns his attentions sometimes to the needs of the home missionary field.
4. It is a wise procedure sometimes to hasten home from effort in the needy field s of Asia and Greece to cheer by ones presence the workers in ones own Jerusalem. (S. S. Times.)
For he hasted, if it were possible for him to be at Jerusalem the day of Pentecost.—
Resolution and submission
It is right to make our plans for the future, and to do the best we can to carry out those plans, even though we are ready to give them all up at any moment at the call of God. Resignation is not shiftlessness. Submission of the will implies having a will which can be submitted. The Christian who is readiest to stop work, and to lay down his life, when God would have him quit working and living, is the Christian who is most zealous and determined in his life work, while he is at it. A locomotive can run over a downgrade faster than a gravel car can; and it can come to a dead stop half-way down, as the other cannot. The very steam which enables the locomotive to stop, is the force which gives it its added propelling power. Look ahead to your Jerusalem, and plan to be there in time, even while you are stopping, or running, by the way, as Providence indicates to be your duty. (H. C. Trumbull, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 13. Sailed unto Assos] Assos, according to Pausanias, Eliac. ii. 4, and Pliny, Hist. Nat. xxxvi. 27, was a maritime town of Asia, in the Troad. Strabo and Stephanus place it in Mysia. It was also called Apollonia, according to Pliny, Ib. lib. v. 30. The passage by sea to this place was much longer than by land; and therefore St. Paul chose to go by land, while the others went by sea.
Intending to take in Paul] , To take him in AGAIN; for it appears he had already been aboard that same vessel: probably the same that had carried them from Philippi to Troas, Ac 20:6.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Assos; a city in Mysia, called also Apollonia, not far from Troas either by water or land.
Minding himself to go afoot; Pauls going on foot might be the rather, that so he might have the better opportunity to scatter the seed of the gospel as he went, going through towns and villages, and conversing still with some or other, more than in sea journeys can be expected. So greedy of winning souls to Christ was this holy man, that he ordered every step, as near as he could, towards it. But St. Paul might desire to go alone thus on foot, that he might enjoy more free and full communion with God, having only God and his own soul to converse with.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13, 14. we . . . sailedfromTroas.
unto Assos; there . . . totake in Paul: for so had he appointed, minding himself to goafoot“to go by land.” (See on Mr6:33). In sailing southward from Troas to Assos, one has to roundCape Lecture, and keeping due east to run along the northern shore ofthe Gulf of Adramyttium, on which it lies. This is a sail of nearlyforty miles; whereas by land, cutting right across, in asoutheasterly direction, from sea to sea, by that excellent Romanroad which then existed, the distance was scarcely more than half.The one way Paul wished his companions to take, while he himself,longing perhaps to enjoy a period of solitude, took the other,joining the ship, by appointment, at Assos.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And we went before to ship,…. That is, Luke, the writer of this history, and the rest of the apostle’s company, went before him to a ship, which lay at Troas, and went aboard it:
and sailed unto Assos; a city of Aeolia, or Mysia; and is said by Pliny to be the same with Apollonia; and which he places on the sea shore, where it is evident this Assos was. His words are m,
“on the shore Antandros, formerly called Edonis, then Cimmeris and Assos, the same with Apollonia.”
And in another place n he calls it Assos of Troas; and says of it, that about Assos of Troas a stone grows, by which all bodies are consumed, and is called “sarcophagus”, (a flesh devourer,) of which he also makes mention elsewhere o, and observes, that in Assos of Troas the stone sarcophagus is cut in the pits, in which the bodies of the dead being put, are consumed within forty days, excepting their teeth: and with him Jerom p agrees, as to the name and situation of this place, who says that Assos is a maritime city of Asia, the same that is called Apollonia. It is represented by Strabo q as a place very much fortified by art, and very difficult of ascent on that part which lies to the sea; unless another Assos in Lycia is designed by him: if this was the situation of the Assos in the text, it seems to furnish us with a reason, from the nature of the place, why the apostle chose to go on foot thither. Pausanias r speaks of it as in Troas, and near Mount Ida. Sodamos of Assos in Troas, which lies near Ida, was the first of the Aeolians, who conquered in the Olympic race of the boys. In this place was born the famous philosopher Cleanthes, a disciple and successor of Zeno; hence he is called Cleanthes the Assian s. No mention is made of the Gospel being preached here, or of any church until the eighth century, when John, bishop of Assos, is said to be in the Nicene council t. Some exemplars read Thassos, as the Syriac and Arabic versions seem to have done:
there intending to take in Paul; who stayed behind, willing to have a little more Christian conversation with the saints at Troas.
For so had he appointed; that these should go before hand to Assos, and meet him there, and take him in:
minding himself to go afoot; from Troas to Assos, which were not very far off from one another; hence Assos is, by Pliny, called Assos of Troas; and by Pausanias, Assos, which is in Troas; that is, in the country of Troas, as before observed: what was his reason for going by foot thither, is not very evident; whether that he might have the opportunity of conversing with the disciples of Troas, who might accompany him thither; or whether that he might be alone, and have leisure for private meditation, and free converse with God.
m Nat. Hist, l. 5. c. 30. n Nat. Hist. l. 2. c. 96. o Ib. l. 36. c. 17. p De locis Hebraicis, fol. 95. K. q Geograph. l. 13. r Eliac. 2. sive l. 6. p. 351. s Laert. Vit. Philosoph. l. 7. p. 541. t Magdeburg. Hist. Eccl. cent. 8. c. 2. p. 5.
Fuente: John Gill’s Exposition of the Entire Bible
| Paul on a Voyage. |
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13 And we went before to ship, and sailed unto Assos, there intending to take in Paul: for so had he appointed, minding himself to go afoot. 14 And when he met with us at Assos, we took him in, and came to Mitylene. 15 And we sailed thence, and came the next day over against Chios; and the next day we arrived at Samos, and tarried at Trogyllium; and the next day we came to Miletus. 16 For Paul had determined to sail by Ephesus, because he would not spend the time in Asia: for he hasted, if it were possible for him, to be at Jerusalem the day of Pentecost.
Paul is hastening towards Jerusalem, but strives to do all the good he can by the way, os en parodo, “as it were by the by.” He had called at Troas, and done good there; and now he makes a sort of coasting voyage, the merchants would call it a trading voyage, going from place to place, and no doubt endeavouring to make every place he came to the better for him, as every good man should do.
I. He sent his companions by sea to Assos, but he himself was minded to go afoot, v. 13. He had decreed or determined within himself that whatever importunity should be used with him to the contrary, urging either his ease or his credit, or the conveniency of a ship that offered itself, or the company of his friends, he would foot it to Assos: and, if the land-way which Paul took was the shorter way, yet it is taken notice of by the ancients as a rough way (Homer, Iliad 6, and Eustathius upon him, say, it was enough to kill one to go on foot to Assos.–Lorin. in locum); yet that way Paul would take, 1. That he might call on his friends by the way, and do good among them, either converting sinners or edifying saints; and in both he was serving his great Master, and carrying on his great work. Or, 2. That he might be alone, and might have the greater freedom of converse with God and his own heart in solitude. He loved his companions, and delighted in their company, yet he would show hereby that he did not need it, but could enjoy himself alone. Or, 3. That he might inure himself to hardship, and not seem to indulge his ease. Thus he would by voluntary instances of mortification and self-denial keep under the body, and bring it into subjection, that he might make his sufferings for Christ, when he was called out to them, the more easy, 2 Tim. ii. 3. We should use ourselves to deny ourselves.
II. At Assos he went on board with his friends. There they took him in; for by this time he had enough of his walk, and was willing to betake himself to the other way of travelling; or perhaps he could not go any further by land, but was obliged to go by water. When Christ sent his disciples away by ship, and tarried behind himself, yet he came to them, and they took him in, Mar 6:45; Mar 6:51.
III. He made the best of his way to Jerusalem. His ship passed by Chios (v. 15), touched at Samos (these are places of note among the Greek writers, both poets and historians); they tarried awhile at Trogyllium, the sea-port next to Samos; and the next day they came to Miletus, the sea-port that lay next to Ephesus; for (v. 16) he had determined not to go to Ephesus at this time, because he could not go thither without being urged by his friends whose importunity he could not resist, to make some stay with them there; and, because he was resolved not to stay, he would not put himself into a temptation to stay; for he hasted, if it were possible for him, to be at Jerusalem on the day of pentecost. He had been at Jerusalem about four or five years ago (Act 18:21; Act 18:22), and now he was going thither again to pay his continued respects to that church, with which he was careful to keep a good correspondence, that he might not be thought alienated from it by his commission to preach among the Gentiles. He aimed to be there by the feast of pentecost because it was a time of concourse, which would give him an opportunity of propagating the gospel among the Jews and proselytes, who came from all parts to worship at the feast: and the feast of pentecost had been particularly made famous among the Christians by the pouring out of the Spirit. Note, Men of business must fit themselves, and it will contribute to the expediting of it, to set time (with submission to Providence) and strive to keep it, contriving to do that first which we judge to be most needful, and not suffering ourselves to be diverted from it. It is a pleasure to us to be with our friends; it diverts us, nothing more; but we must not by it be diverted from our work. When Paul has a call to Jerusalem, he will not loiter away the time in Asia, though he had more and kinder friends there. This is not the world we are to be together in; we hope to be so in the other world.
Fuente: Matthew Henry’s Whole Bible Commentary
To the ship ( ). Note article. It is possible that Paul’s party had chartered a coasting vessel from Philippi or Troas to take them to Patara in Lycia. Hence the boat stopped when and where Paul wished. That is possible, but not certain, for Paul could simply have accommodated himself to the plans of the ship’s managers.
To take in Paul ( ). So in verse 14. Same use in 2Ti 4:11: “Picking up Mark” ( ). Assos was a seaport south of Troas in Mysia in the province of Asia.
He had appointed ( ). Past perfect periphrastic middle of , old verb to give orders (military in particular).
To go by land (). Present active infinitive of , old verb to go on foot, not on horse back or in a carriage or by ship. Here only in the N.T. It was about twenty miles over a paved Roman road, much shorter (less than half) than the sea voyage around Cape Lectum. It was a beautiful walk in the spring-time and no doubt Paul enjoyed it whatever his reason was for going thus to Assos while the rest went by sea. Certainly he was entitled to a little time alone, this one day, as Jesus sought the Father in the night watches (Mt 14:23).
Fuente: Robertson’s Word Pictures in the New Testament
To go afoot [] . Only here in New Testament. There is no good reason for changing this to by land, as Rev. The A. V. preserves the etymology of the Greek verb. The distance was twenty miles; less than half the distance by sea.
Fuente: Vincent’s Word Studies in the New Testament
FROM TROAS TO MILETUS, JERUSALEM BOUND V. 13-16
1) “And he went before to ship,” (hemeis de proelthontes epi to polion) “Then we went forth upon the ship,” the missionary band, without Paul, went aboard ship at Troas seaport.
2) “And sailed unto Assos,” (anechthemen epi ten Asson) “And set sail for Assos,” some twenty-four miles south of Troas in the Roman province of Asia, and perhaps at the cape of Lectum, approaching Assos from the Aegean Sea.
3) “There intending to take in Paul:” (ekeithen mellontes analambanein ton Paulon) “There expecting, intending to receive or join Paul,” to pick him up on the way.
4) “For so had he appointed,” (houtos gar diategmenos hen) “For thus it was having been arranged,” or planned, in his itinerary. Whether Paul had personally rented this ship or planned secretly for his personal pick up at this Assos port, for security purposes, is not known.
5) “Minding himself to go afoot, (mellon sutous pezeuein) “Himself intending to go from Troas to Assos afoot, – by land, overland a distance of about twenty miles. Whether he chose the more solitude route, or made it for ministerial purposes, or to avoid a death trap set for him when he would have attempted to go back on ship, is a matter of uncertainty.
Fuente: Garner-Howes Baptist Commentary
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13. When we had taken ship. It is uncertain why Paul did choose rather to go by land, whether it were because sailing might be to him troublesome, or that as he did pass by he might visit the brethren. I think that he did then eschew the sea for his health’s sake. And his courtesy is greatly to be commended, in that he spared his companions. For to what end did he suffer them to depart, save only that he might ease them of the trouble? So that we see that they did strive among themselves in courtesy and good turns. They were ready and willing to do their duty; but Paul was so far from requiring things straitly − (407) at their hands, that of his own accord and courtesy he did remit those duties which they were ready to do; yea, setting aside his own commodity, he commanded them to do that which was for their comfort. It is well known that the city Assos is by the describers of countries − (408) attributed to Troas. The same, as Pliny doth witness, was called Appollonia. They say that it was a free city of the AEtolians.
(407) −
“
Rigidus exactor,” from being a rigid exactor.
(408) −
“
Geographis,” geographers.
Fuente: Calvin’s Complete Commentary
CRITICAL REMARKS
Act. 20:13. To go afoot.Or, by land. A paved road extended from Troas to Assos; so that starting even as late as seven or eight A.M. Paul could have reached Assos, twenty miles distant, in the afternoon (Hackett).
Act. 20:14. And when he met with us. Ramsay thinks the imperfect (was meeting) may imply that Paul did not actually enter Assos, but was descried and taken in by boat, as he was nearing the city. Mitylene.On the east coast of Lesbos, of which island it was the capital.
Act. 20:15. Having tarried at Trogyllium is omitted in the R.V. after the best MSS., but is supported by many ancient authorities.
Act. 20:16. For Paul had determined to sail past Ephesus. Alford thinks these words show that Paul had hired the ship at Philippi for the voyage to Patara. Ramsay thinks that had the ship been under Pauls command he would have stopped at Ephesus instead of sending for the elders to Miletus. Because he would not spend the time in Asia. Lit., that it might not come to pass that he spent time in Asia, i.e., in Ephesus. The next clause supplies the reason.
HOMILETICAL ANALYSIS.Act. 20:13-16
Sailing past Ephesus; or, bound for Jerusalem
I. From Troas to Assos.
1. When Paul and his companions left Troas. Obviously after the assembly spoken of in the preceding paragraph had broken up, on the morning of the tenth day of April, a Monday. Possibly Pauls companions may have departed before the conclusion of the service, since they are said to have preceded him. Paul himself not only closed the meeting, but may have lingered an hour or two before setting out.
2. How Paul and his companions reached Assos.
(1) Pauls companions went by ship from the harbour of Troas. Assos lay upon the Mysian coast, about twenty-four miles south of Troas by land, and forty by sea. The voyage would probably, with favourable winds, occupy four or five hours.
(2) Paul himself went the land way to Assos, and would most likely meet the ship on arrival. The road lay through the southern gate, past the hot springs, and through the oak woodsthen in full foliagewhich cover all that shore with greenness and shade, and across the wild water-courses on the western side of Ida (Conybeare and Howson, ii. 229).
3. Pauls reasons for selecting the land route. These can only be conjectured. Perhaps he wished
(1) to visit friends on the way (Meyer, Wendt); or
(2) to enjoy the company of his Troas friends, who could convey him on the road but could not well obtain accommodation on the ship; or
(3) to recruit his health (Calvin); or
(4) to secure a brief interval of quiet for meditation and communion with heaven, after the exciting scenes and incidents of the week at Troas (Baumgarten, Ewald, Lange), though after all it is doubtful whether he would be allowed to make the journey alone (Zckler).
II. From Assos to Mitylene.
1. The voyagers. Paul, on reaching Assos, at once stepped on board the ship, which was probably lying to and waiting his arrival. The missionary company, with him at its head, was complete.
2. The voyage. As Mitylene was distant from Assos thirty miles, the entire voyage from Troas to Mitylene, seventy miles, might easily be accomplished in one day.
3. The port. Mitylene (the modern city being called Castro), where the ship appears to have anchored for the night because it was the time of dark moon (Conybeare and Howson), was the chief city of Lesbos (now Metilino or Metelin). The beauty of the capital of Sapphos island was celebrated by the architects, poets, and philosophers of Rome (Conybeare and Howson).
III. From Mitylene to Miletus.
1. First days (Tuesdays) journey. From Mitylene to Chios, the modern Scio, one of the largest and most beautiful islands on the coast of Asia Minor. Chios, whose green fields were the fabled birthplace of Homer (Farrar), was celebrated both for its beauty and for its wines; in modern times the levity of its inhabitants appears to have passed into a proverb, It is easier to find a green horse than a sober-minded Sciot (Conybeare and Howson).
2. Second days (Wednesdays) journey. From Chios to Samos, passing by Ephesus, and from Samos to Trogyllium. Samos, the island, was separated from the mainland by a narrow channel, at one point not more than a mile broad. Samos, the town, was in Pauls day a free city. Here, however, the vessel did not anchor, but pushed on a mile further south to Trogyllium, a harbour on the mainland of Ionia, at the foot of Mount Mycale, and opposite the island where it is nearest the shore. In Trogyllium the ship lay to for the night.
3. Third days (Thursdays) journey. From Trogyllium to Miletus, on the confines of Caria, and twenty eight miles south of Ephesus. Why the apostle passed by Ephesus is stated by Luke. It was not because he had not command of the ship, which he may have had (Hackett thinks he may have chartered it for himself and his friends; but see Critical Remarks), or because he did not long to revisit his Ephesian converts, or was afraid of the enemies he might encounter there (1Co. 16:9); but because his desire to reach Jerusalem before Pentecost rendered every delay, whether voluntary or involuntary, dangerous. Why if he anchored at Trogyllium he did not summon the Ephesian elders thither must be left unanswered (see next Homily).
Learn.
1. That persons who go on Gods business may travel by sea or land with easy minds.
2. That solitude and society are alike helpful to the religious life.
3. That the geographical accuracy of Lukes narrative is an indirect argument in favour of its truthfulness.
4. That good men delight in the assemblies of the saints.
HINTS AND SUGGESTIONS
Act. 20:13. Paul alone on his Way to Assos; or, the Quiet Hours of a Much-employed Servant of God. As hours
I. Of testing intercourse with himself.
II. Of holy communion with the Lord.
III. Of blessed rest from the tumult of the world.
IV. Of earnest collectedness for new conflicts.Gerok.
Act. 20:16. Pauls desire to be in Jerusalem at Pentecost. The motives for this were probably various.
I. For his Jewish brethrens sake.He knew that his presence at that feast would be acceptable to his stricter fellow-countrymen, and he was ready to become all things to all men to gain some.
II. For his own sake.The feast of Pentecost would revive memories of the great birthday of the Christian Church, and so might perhaps inspire him with fresh zeal, since even he could not dispense without times of revival.
III. For the gospels sake.The immense gathering of foreign Jews in Jerusalem at that feast would afford him ample opportunity for bringing the claims of the gospel before his countrymen; and Paul was not the man to forget to enter in by every open door.
IV. For the Gentile Churches sakes.He may have wished to present the Gentile contributions for the poor saints in Jerusalem to the Church there, at a time when the spectacle of their liberality would be witnessed by vast numbers of his Jewish brethren, who, he may have hoped, would be favourably impressed thereby.
V. For his future plans sake.As Paul was contemplating a journey to Syria and Rome after he had visited Jerusalem, he may have deemed it better not to wait till Tabernacles, but to repair to the metropolis at Pentecost.
Hastening to Jerusalem
I. A proof of Pauls diligence.The apostle was no idler, who had time to waste, but a busy worker, who improved every moment.
II. An evidence of Pauls wisdom.He wished to reach the capital at the best time for preaching the gospelviz., when he could meet the largest number of his countrymen.
III. A mark of Pauls love.If, as there is reason to believe, he was carrying the Gentile contributions above referred to, he desired not to keep them from their destined recipients a moment longer than was necessary.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(13) And sailed unto Assos.The port of Assos. lay about twenty-four miles to the south of Troas. We can only conjecture St. Pauls motives for going thither himself by land while his companions went by sea. In Act. 16:8 we find that he had avoided Mysia to press on to Troas; but he may well have extended his labours thither during his two years sojourn in Asia, and have wished, before he started for Jerusalem, in the full belief that he was never to return to those regions (Act. 20:25), to say a few words of parting counsel. Possibly, also, after the exciting scene at Troas, he may have been glad to have even a couple of days of comparative solitude for meditation and prayer as to the great work that lay before him, before embarking on the ship, with all its motley crew of passengers and sailors.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. Paul’s Coast Voyage to Miletus , Act 20:13-16 .
13. To go afoot By a short cut across the neck of the peninsula. Very probably Paul was accompanied by some of his converts of Troas desirous, apart from the ship’s company, to continue the converse in which they had beguiled the past night, as they never might see him more. A fine Roman road was open for his travel, lined by a celebrated forest of oaks, then, probably, in full foliage.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But we going before to the ship set sail for Assos, there intending to take in Paul, for so he had appointed, intending himself to go by land. And when he met us at Assos, we took him in, and came to Mitylene.’
It would appear at this point that Paul wanted to be on his own, for he left Luke and the others to go by ship to Assos while he travelled overland for about twenty miles along a hilly road. The journey by sea was 30 miles and involved the rounding of Cape Lectum against the strong prevailing north-easterly winds. Probably Luke did not know what the reason for this plan was. Perhaps Paul was a little overborne by people wanting to question him about the miracle. Perhaps he wanted a little time alone on a twenty mile hike as he faced up to the warnings about the future. Or perhaps there was someone he wanted to call on before embarking. It may have been Carpus, because he wanted to entrust to him some precious parchments so that they would not be lost by his coming captivity in Jerusalem. As he wrote to Timothy later, ‘When you come bring the cloak which I left at Troas with Carpus, and the books, especially the parchments’ (2Ti 4:13). Or perhaps he wished to spend a few more hours in Troas before taking horse to Assos on the Roman coastal road. Whichever way it was Luke remembers him meeting them again in Assos where he boarded ship and went with them to Mitylene, an important seaport on the island of Lesbos which was favoured by the Romans as a holiday resort. We are not told how long the forty four miles to Mitylene took. Except when necessary in open sea, ships did not usually choose to sail at night unless they had to, as we now discover.
Fuente: Commentary Series on the Bible by Peter Pett
Paul Journeys from Troas to Miletus Act 20:13-16 gives us a brief account of Paul’s journey from Troas to Miletus as he makes his way to meet the elders of Ephesus and on to Jerusalem to celebrate Pentecost.
Fuente: Everett’s Study Notes on the Holy Scriptures
From Troas to Miletus:
v. 13. And we went before to ship, and sailed unto Assos, there intending to take in Paul; for SO had he appointed, minding himself to go afoot.
v. 14. And when he met with us at Assos, we took him in, and came to Mitylene.
v. 15. And we sailed thence, and came the next day over against Chios; and the next day we arrived at Samos, and tarried at Trogyllium; and the next day we came to Miletus.
v. 16. For Paul had determined to sail by Ephesus, because he would not spend the time in Asia; for he hasted, if it were possible for him, to be at Jerusalem the day of Pentecost. The companions of Paul went down to the ship and embarked without him, sailing down to the city of Assos on the Adramyttene Gulf. The distance by water is about forty miles, while the trip overland is only about half as far. Paul had so ordered it, intending to make the trip afoot and to have them take him into the ship, to pick him up in the evening or on the next day. Paul was worn out with the labors and the excitement of the past weeks, not to speak of the constant menace due to Jewish hatred. A small journey afoot, therefore, though it was made after a night without sleep, would give him the opportunity to be alone in prayer with his Lord, besides affording the diversion of constantly shifting scenery along the way, a relief for body and mind. Note: There is much room for thought here for such as can read between the lines, both as to the burdens borne by a faithful preacher and to the necessity of solitude and recreation at times. When Paul had joined his companions on the ship at Assos, either the same evening or the next morning, and had been picked up by them, they went on to Mitylene, a harbor on the eastern coast of the island of Lesbos, where they anchored for the night, the channel being somewhat dangerous to navigate in the dark. The following day they made good headway, being able to reach a point near the mainland opposite the island of Chios, where they anchored for the night. Their next station was the island of Samos, south of the Caystrian Gulf, and southwest of Ephesus. To reach the island, they struck directly across the gulf and thus did not land at Ephesus. From Samos they crossed to the mainland, having some delay at Trogyllium, probably to take on or unload a part of the cargo. But from there it was only a short run to Miletus, the port at the mouth of the Maeander, a populous and important city, with a large inland trade, where the vessel was to stay for several days. The trip from Troas to Miletus had thus taken from Monday morning to Saturday evening. And Paul did not take the time to stop off somewhere and take a coastwise boat to Ephesus, for he had decided not to stop there on this trip, the delay such an action might occasion being his main reason. His hurry was due to the fact that he wanted to be in Jerusalem for the Festival of Pentecost. This plan left him barely seven weeks from the time he had started from Philippi, and approximately three of these were now gone.
Fuente: The Popular Commentary on the Bible by Kretzmann
Act 20:13-15. Assos, &c. Assos was a principal town on the sea-coast of Asia, in Mysia. Mitylene, (Act 20:14.) was a celebrated sea-port in the island of Lesbos. Chios (Act 20:15.) was an island between Lesbos and Samos, famous for producing some of the finest Grecian wines. Samos was a celebrated island of the Archipelago, upon the court of Asia Minor. Trogyllium was a promontory of Iona, not far from Samos. Miletus was a town on the continent of Asia Minor, and in the province of Caria; memorable for being the birth-place of Thales, one of the seven wise men, and founder of the Ionic sect of philosophy: at present the place is called by the Turks Melas. Not far distant from it is the famous river Maeander, which, though it encircles the plains it runs through with innumerable mazes and windings, yet in some places rolls with a very rapid and impetuous current. St. Paul put into the mouth of this river in his course toward Miletus.
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 20:13 . ] without Paul.
, a seaport in Mysia, south of Troas, opposite Lesbos, . . , Steph. Byz.
.] middle (Winer, p. 246 [E. T. 328]), for he had so arranged , namely, that they should from thence ( ) receive him on board ( .).
] He for his part chose the route by land, probably because he had a particular official object in view. More arbitrary are the suggestions of Calvin, that it took place valetudinis causa ; of Michaelis and Stolz, that he wished to escape the snares of the Jews; of Lange, that he acted thus in order to withdraw himself from the circle of his too careful protectors; and of Ewald, that he did so in order to be solitary.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
And we went before to ship, and sailed unto Assos, there intending to take in Paul: for so had he appointed, minding himself to go afoot. (14) And when he met with us at Assos, we took him in, and came to Mitylene. (15) And we sailed thence, and came the next day over against Chios; and the next day we arrived at Samos, and tarried at Trogyllium; and the next day we came to Miletus. (16) For Paul had determined to sail by Ephesus, because he would not spend the time in Asia: for he hasted, if it were possible for him, to be at Jerusalem the day of Pentecost.
It is delightful, to behold the zeal of the Apostle and his companions, in going from place to place, to preach the Gospel of the ever-blessed God. He had not been at Jerusalem for several years before (perhaps four). His object, in getting there before the feast of Pentecost, was not, it should seem, to keep the feast after the manner of the Jews; for these things he had done with: but his wish was, to avail himself of the great concourse of persons, which came from all parts at those festivals, to trade together: that he might preach to them Jesus. And, as that feast had been made so blessed, by the first open display of God the Holy Ghost; no doubt, Paul had it in remembrance, and had his heart directed to the Lord with hopes of distinguishing mercy, at such a time. Reader! it is blessed to eye the Lord’s hand, in all our movements. And sure I am, our souls are never more likely to enjoy the Lord’s mercies, than when the Lord is preparing our souls to be looking for them. Indeed the hour comes; (and well is it for his people that he doth,) when our forgetful and inattentive hearts are not looking for him, Isa 65:1 . But, those mercies are doubly sweet, which, by the Lord’s prompting our hearts to seek, are first prayed for, then watched for, and then received at the Lord’s hand, and sweetened and sanctified with the Lord’s, blessing. Oh! how ten-fold blessed are all mercies, where Jesus is seen in all, and Himself enjoyed in all! Reader! are you acquainted with those soul-enjoyments?
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Chapter 76
Prayer
Almighty God, the whole lot of our life is in thy disposal; the bounds of our habitation are fixed, and we have not liberty but within thy purpose. We accept thy kingdom; thy rule is full of grace, and thine intention concerning us is good only. Thou dost love us. We know thee not in relation to the other worlds. But about this little place which is our own, we know thou hast bought it with blood the precious blood of thine only begotten Son. We do not know the meaning of this price; we can only speak it in words, but the thought which they tell fills all heaven and calls for greater space, spreads itself over the universe, and calls the room too small. We live in thy love as in a sure dwelling-place. Our habitation is in the rocks not made with hands, and therefore by hands never to be unmade. We hasten to the house of God; its doors are open; its angels are calling welcome; its banquet is spread with a liberal hand; there is a seat for every sinner, there is a welcome to every broken heart. Surely this is none other than the house of God, and the gate of heaven! We bless thee for every sacred memory, for every rising figure in the days that are gone that tells us of noble life and generous deed. We thank thee for every man who has spoken a word of deliverance to our imprisoned souls, for every hymn that has sung its sweet tune to us all the week long, from Sabbath evening to Sabbath morning back again. We praise thee for all blessings given noiselessly to the heart, as well as for all the great hospitalities and banquetings which we have enjoyed amid the noises of the thunders and the trumpets of the rejoicing skies. Thou dost make the heart rich. Thou dost not bring tears of sorrow into our eyes, but pure waters of joy, dews of heavenly grace. Thou dost not rend the heart with sharp pangs of agony, but causest it to beat with surprises of joy, with unexpected visions of light, with unlooked-for relations of the story of thy grace. How wondrous the way! How amazing the prospect! There seems now to be before us a glittering morning, a welcoming host, a prepared place, a waiting Saviour. May we know the meaning of the omens which challenge our religious attention, and arise like men who have to go a long way in a short time, and to answer questions which penetrate the core of the life. Regard us each as if an only child. We need to be caressed as well as recognized; we cannot live upon thy mere look of recognition, we must be taken up into thine arms like little children, and remember that our threescore years and ten, our four-score years, are but a handful of days less than one little trembling moment compared with the age of God. Love us. Put thine arms around us. Look at us with the eyes of thy heart. Speak to us in the tones which the soul alone can hear. Comfort us with multiplied consolations, so that the littleness of our sorrow may be lost in the vastness of thy compassion. Tell the old man that he is yet hardly born. Show the busy man that the road which he chooses may end in death, and teach him to be busy with a right purpose, and to labour under an adequate inspiration. Speak comfortably to hearts that cannot tell all their woe. Be gentle to the weak; be gentlest to those that have no strength. Look upon the little children as the sunlight looks upon the budding flowers. Bless them every one this day, and give each to feel that there is no weariness in the brightest house of all the habitations of men. We cannot make our own sick-beds, but thou wilt make them, or the angels shall give skill to our hands, and the sweet watching ones will show us how to do the most delicate of all beneficent tasks. There are some that are near us, and yet mile on mile away from our strongest help. They are ready to perish; they are appointed to die. We see them, but they see not us, for their eyes are turning morning-ward to the uplands and the cities of the quiet and the pure. They are thine. We would follow them with our little prayers if we did not know that already they were hidden in the very heart of thy love. Make this day the gladdest of all Sabbaths we have ever known. Surprise us by visitations from heaven; and wherein we think we have before seen the Cross, and felt the power of the infinite Priest who died upon it, may the revelation of his love this day eclipse every former vision, and lead us first into exclamations of delight, and then to the speechless wonder of infinite amazement. Amen.
Act 20:13-19
13. But we, going before to the ship, set sail for Assos, there intending to take in Paul [twenty miles by land, much farther by sea on account of the Cape Lectum]: for so had he appointed, intending himself to go by land [G., “to walk it”].
14. And when he met us at Assos we took him in, and came to Mitylene [capital of the island Sestos].
15. And sailing from thence, we came the following day [in their coasting voyages the ancients sought out a safe anchorage for each night] over against Chios; and the next day we touched at Samos; and the day after we came to Miletus [twenty miles by land, south of Ephesus].
16. For Paul had determined to sail past Ephesus, that he might not have to spend time in Asia, for he was hastening, if it were possible for him, to be at Jerusalem the day of Pentecost.
17. And from Miletus he sent to Ephesus, and called to him the elders of the church.
18. And when they were come to him he said unto them [ Paul’s Pastoral Mirror ], Ye yourselves know from the first day that I set foot in Asia after what manner I was with you all the time.
19. Serving the Lord with all lowliness of mind, and with tears and with trials which befell me by the plots of the Jews.
Analysis of Service
Luke and his companions “went before to. ship, and sailed unto Assos, there intending to take in Paul.” All these arrangements were under Paul’s own hand; he was not minister only, but leader, inspirer, and servant as well. He was as deeply interested in the detail as if he had nothing else to attend to. He himself would walk to Assos alone. He would take the twenty miles’ walk and make a religious exercise of the journey. He went along the magnificent Roman road, sheltered by the great oak forests that grew by its side. And he wanted no human companion; all the angels would walk with him; Jesus himself would draw near. There are times when human companionship becomes a burden, when we must be left alone, not always to sit, for then the mind has not full swing, but to walk; and walking is an appointed means and help of intellectual and spiritual study. The mind treasures its riches. Locomotion helps the processes of thought; locomotion alone the city, with its din, miles away; the work yet to be done lying far ahead. The soul feels that in silence there is a sanctuary, and that in solitude there is tender companionship. Do we walk alone? Do we go out, as the prophet was commanded to go, into the field that God may talk with us awhile? Do we “meditate in the field at the eventide”? the tired day taking its rest, the battle lulling and halting awhile, the very air calmed down into a religious hush, as if expecting some new tone from heaven. In imagination, figure Paul walking his twenty miles down to the ship, not tired of his companions, or loving them one whit the less, but conscious of a yearning after quietness yea, even silence, and after the solitude which of necessity means prayer.
Paul came, and joined the ship, and passed on with his companions. He came in due time to Miletus. From that point he might have seen the white palaces of Ephesus; and he might have been tempted to go back to the old battle-field. Therein he knew his great weakness. It was never safe to show Paul the marks of an old controversy, unless he had ample time to return to the situation and complete the purpose of the sacred fray. A trait of his character reveals itself in this comparatively trivial incident. “Paul had determined to sail by Ephesus… for he hasted, if it were possible for him, to be at Jerusalem the day of Pentecost.” He had a vow to discharge, or an obligation to pay, or some hidden purpose to carry out, and therefore he felt safest on board ship. Yet he could not pass by wholly; so here the master-mind comes out again, even in this little arrangement of matters, for “Paul sent from Miletus to Ephesus, and called the elders of the Church,” who came some thirty miles to see their great teacher and bishop. He must have a few words with them just at that time, not new words, but old words spoken in new tones. We can never hope to preach a new Gospel, but we can always preach the old Gospel in a new accent; we can always drop upon it a tear that never was shed before; we can always say it with the unction of additional experience, or with the emphasis of the added confidence which comes of steadfast continuance and faithfulness in Gospel doctrine and service. It is not enough to say the Gospel has been once preached, and there is an end of it. There may be an end of the mere words, or mere form in which the truth is expressed, but there can be no end of the revelation which is made to the speaker’s own heart, or to the inspiration which enables him to clothe the most familiar expressions with the witchery of a new elocution taught by the Spirit of the living God On this ground the Gospel will never cease to be preached. There may be those who, looking only at forms, say, “We have heard that before.” So much the worse for you if you have not obeyed it, and that is a criticism that you can never pass if your heart be in a right state before God. But every man has his own tone, has his own tears, has his own weird, or sharp, or telling, or soothing voice, and emphasis. So the Gospel is the same and not the same the same with a diversity; unchangeable, yet, as a matter of practical application, changing with all the varying phases of daily pilgrimage, and taking upon itself the newness of the present necessity.
Paul is about to make his greatest speech. Intellectually he may have stood head and shoulders above his present mental stature as he stands before the elders of Ephesus. He is not going to be intellectual now; his heart is going to speak. Some people have failed to find a heart in Paul, and have found nothing but heart in John. Did John, or any other man, ever deliver such a speech as this episcopal charge to the overseers of the Christian Church of Ephesus? We have known Paul more argumentative, more brilliant, keen in retort, instantaneous and flashing in reply, adroit in answering unexpected assaults; but we have never known him so grandly emotional, as if he had ordered his mere intellectual genius to stand back while his heart arose to tell what it was then able only sobbingly to say of deepest Christian experience and noblest Christian exhortation. We can find Paul in the speech. Some speeches reveal the speaker; that we have already seen in our studies in this Apostolic story. Pre-eminently this is the case in Paul’s speech to the elders. It was not a speech delivered to a great multitude; it was not delivered in a high tone of voice, as if announcing new truths to multitudes of unaccustomed ears and strange hearers. The speech might have been spoken in an undertone. It falls into a kind of minor key; it is plaintive, pleading, tremulous, not with weakness, but with strength that wants to be stronger. Here is the Apostle Paul. If any man wishes to know what Paul was, he can find the whole man in these pathetic sentences. Listen to the now veteran speaker veteran in service if not in age: “Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons.” Paul lived a public life. That is the most difficult life of all to lead. People only see parts of it. There are great breaks and chasms which separate one part from another, and the public, unable to understand such gaps, are apt to make out an accusation of inconsistency where, under other circumstances, they would see the most massive and noble harmony. Paul was able to appeal to the life he had led. Paul was a great preacher, because he was a great man. It is in that direction that all great preaching must come. Enlarge the preacher if you would enlarge the sermon. Nourish the man, give him wider teaching, larger experience of life, deeper and tenderer familiarity with all the sufferings of the people as well as with all the thoughts of the elect and leading few, and in proportion as you increase manhood generally will you increase preaching power in particular. Paul calls attention to his manner of life, not to his sermons only, not to particularly-prepared utterances, by which he said he was now ready to abide, but he says, “Look at the whole life; you have seen it; I have been no stranger amongst you; I am willing to be judged by that life.” There is no reply to such reasoning. Sometimes a man’s reasoning is better than a man’s conduct. In the case of Paul the conduct was the reasoning, the reasoning was the conduct. He was a whole man, and challenged attention, not to sections of his character, but to his whole personality and ministry. Notice how he does this. He refers to “all seasons.” He was not going to be judged in separate or unrelated details; he would be taken for all in all. The hill and the dale, the wood and the water, make up the landscape. So Paul would not be judged by preaching only, or by suffering, or by quickly spoken words, or by personal controversies, as with Barnabas or Peter; he would be judged in the totality of his purpose and action. Will it not be so at the last? Will not the Judge of all the earth repeat this judgment in his final criticism of every one of us? We judge a man a day at a time; today we cry, Hosanna! because he pleases us; to morrow we crucify him, because he has excited our momentary anger; on some other occasion we vary our judgment because of some immediate and vexatious detail. But life is not a question of single days; you must judge the supreme purpose of a man, and so judged, some of us will be better than we have ever been accounted to be, and some may be much worse. We must take in the “all seasons,” the ever changing variety of circumstances attendant upon human development, and we must leave to God the final and complete judgment, because He knows what we have done, what we have resisted, what we would have done if we could. He will connect our prayers with our service, our aspirations with our attempts, our ambitions with our endeavours, and within the continual tumult of contradictions he will find the real man, and crown him, or sentence him to a great distance from the light.
Paul says he has served “the Lord with all humility of mind, and with many tears and temptations which befell him by the lying in wait of the Jews.” Some people would call this egotism, or self-praise. There are two egotisms the little egotism that thinks about itself; and the unconscious and heroic egotism which never thinks about itself, even whilst apparently speaking only in its own name. Just as there are two prudences the little prudence that attends only to little things, but misses the great ones; and the all but infinite prudence which forecasts totalities and upsummings, and is apparently negligent on some occasions which take upon themselves exaggerated importance because of their nearness. Paul was never egotistic, yet he was never ashamed of his own personality. “With all humility of mind” that is the root of spiritual genius. Trust the humble mind for finding out God’s meaning. “The secret of the Lord is with them that fear him; and he will show them his covenant.” “The meek will he guide in judgment,” “but the proud he knoweth afar off.” Where there is humbleness of soul there is great expository power. There may be little knowledge of mere words and phrases, etymologies and formalities of speech, but I will trust the humble mind, the broken heart, to go in unto God’s dwelling-place and bring me a hot coal from off God’s altar which the dainty fingers of the intellectually-proud could never touch. If we were better men, we would be better students; if we were humbler, we would be more learned; if we were less, we would be more; if we were broken-hearted lost in rivers of self-accusation and contrition we should have greater knowledge of the inner mysteries and spiritual meanings of the living God, who is the Saviour of all men.
“With many tears.” Tears are good readers. They may stumble over the letter, but they have great skill in seeing the spirit. We see most when our eyes are shut, so our hearts see most when they have no eyes but tears. A ministry baptized with tears must help us: without the tears it might be brilliant or stern, or inspiring, or majestic; but with the tears it stoops, it lovingly condescends. It says to the sinning man, “I know all about your sin, and I can show you how to get rid of it, every whit.” It comes down amongst the people, and speaks to their immediate life, and shows the worst how he may be better; and the best, how he may improve what he thought was approaching perfection, and crown with superlative glory that which he has already built up with a strong and industrious hand. Let us have ministers who can sympathize; let us have ministers who can cry with their hearts. We shall then find that true rhetoric is logic well spoken, that the highest argument is clothed with the supremest tenderness, and that the man who stands upon rocky-heights speaking great words of might can also come down to pray by the cradle’s side, and plant the flowers of intercession around the edge of the open tomb.
“And many temptations.” This is quite an outline of ministerial education! The word “temptations” may mean trials, agonies, provocations, allurements in the other direction. The word may mean an appeal to the merely carnal feelings to have nothing more to do with men who will shut their ears against heaven’s music, and turn away from the appeals of Calvary. An untempted minister will never do us any good; an untried man will talk over our heads. My great preacher must be a man who has carried heavier chains than I have strength to bear, who has fought lions the very shadow of which would be too much for me to look upon. He must preach more as one who can say, “I have fought a severer fight than you are fighting; I know the devil better than you know him; I have been a mile farther in the pits of hell than you have ever gone; and now, my brother, crushed, bruised, nearly gone, you and I must, in God’s sight and in God’s strength, fight out this whole thing, and in the strength and grace of the Cross get back again the manhood we have lost.” To speak so is to be sure of a good hearing, for the poor, self-denouncing, self-distressing heart knows the voice of experience, and instantly answers a voice that has in it the tone of a deep practical learning, and yet that trembles with the mystery of sympathy.
These temptations befell Paul “by the lying in wait of the Jews.” He calls them by that strange name! They were his countrymen, but they were no longer his kinsmen. We make strange changes in the relationships of life. They, who were his own nation, his own kindred according to the flesh, now, after this Christian experience, stand back from him, strangers, aliens, unknown, heathen men. Such separations may take place amongst ourselves. There is a time when prayer itself expires, when spiritual wrestling ceases, when the teacher will teach no more in that direction, because he is speaking unto the unanswering night, and getting back nothing from the land of darkness. There may come a time when our kinsfolk will be strangers, when our familiar acquaintances will be aliens, when children of the same mother will not know one another’s voices, and when the only relationship that can be acknowledged as vital and permanent will be a relationship founded upon position in the great commonwealth of Christian faith. Everything went down before Christianity in the experience of Paul; he became impatient with every claim that was not founded upon the Cross. As the day died in shadows around him, he would acknowledge no household but the household of faith, and he would have nothing to say to any man except in reply to that man’s earnestness about sin, salvation, and the destiny of the soul.
Here we must stop. We must often meet around this great charge, study almost its every letter, and get its music so much into our souls as to feel as if we ourselves had been there and heard the mighty speaker as he enthralled the attention and entranced the heart of the elders of Ephesus.
Fuente: The People’s Bible by Joseph Parker
13 And we went before to ship, and sailed unto Assos, there intending to take in Paul: for so had he appointed, minding himself to go afoot.
Ver. 13. Assos ] A chief city of Mysia, called also Apollonia, on the Asiatic shore.
To go on foot ] Haply for his health’s sake, or for more convenience of visiting the brethren, whose edification he minded more than his own ease.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
13. ] A sea-port (also called Apollonia, Plin. Act 20:32 ) in Mysia or Troas, opposite to Lesbos, twenty-four Roman miles (Peutinger Table) from Troas, built on a high cliff above the sea, with a descent so precipitous as to have prompted a pun of Stratonicus, the musician (see Athen [104] viii., p. 352), on a line of Homer, Il. . 143, , . Strab. xiii. 1, p. 126, Tauchn.
[104] Athenagoras of Athens, 177
Paul’s reason is not given for wishing to be alone: probably he had some apostolic visit to make.
Fuente: Henry Alford’s Greek Testament
Act 20:13 . , i.e. , without Paul. : south of Troas in the Roman province of Asia, and some miles east of Cape Lectum. The opposite coast of Lesbos was about seven miles distant. Its harbour gave it a considerable importance in the coasting trade of former days. A Roman road connected it with Troas and the Troad coast. The sculptures from the Temple of Athena erected on the hill on which Assos itself was built form some of the most important remains of archaic Greek art: most of them are now in Paris. “Assos” (Ramsay), Hastings’ B.D., B.D. 2 . Steph. Byz. describes Assos as situated . : assumere in navem; cf. Polyb., xxx., 9, 8. The only other instance at all parallel in N.T. is 2Ti 4:11 , where we might render “to pick him up on the way,” Lightfoot, Biblical Essays , p. 437. .: with middle significance, cf. Act 7:44 , Act 24:23 ; Winer-Moulton, xxxix., 3. : “to go by land,” R.V. (margin, “on foot”): “de terrestri (non necessario pedestri) itinere,” Blass; a much shorter route than the sea voyage round Cape Lectum. The land journey was about twenty miles, Itin. Anton. , B.D. 2 . Probably Paul took the journey in this way for ministerial purposes; others suggest that he did so for the sake of his health, others to avoid the snare of the Jews, or from a desire for solitude. But it may be questioned whether this somewhat lengthy foot journey would be accomplished without any attendant at all. It does not follow, as has been supposed, that the ship was hired by Paul himself, but that he used its putting in at Assos for his own purpose.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Act 20:13-16
13But we, going ahead to the ship, set sail for Assos, intending from there to take Paul on board; for so he had arranged it, intending himself to go by land. 14And when he met us at Assos, we took him on board and came to Mitylene. 15Sailing from there, we arrived the following day opposite Chios; and the next day we crossed over to Samos; and the day following we came to Miletus. 16For Paul had decided to sail past Ephesus so that he would not have to spend time in Asia; for he was hurrying to be in Jerusalem, if possible, on the day of Pentecost.
Act 20:13 “the ship” Paul’s travel plans had to be changed because of a plot against his life, which had been planned to occur at sea (cf. Act 20:3). Perhaps Paul wanted to know who was on this ship before he boarded. Paul went overland from Troas to Assos, where he would be picked up by the ship from Troas. All of the people mentioned in Act 20:4 were already on this ship.
Act 20:14 “came to Mitylene” This is the chief city of the island of Lesbos. It is the largest island off the coast of Asia Minor (western Turkey).
Act 20:15-16 It is amazing how much Luke knew about sailing. He uses many technical sailing terms in his accounts (“we” sections) of Acts. Several of the “we” sections involve sea travel. Obviously he was a well educated man who traveled extensively.
Act 20:15 “Chios” This is another island in the Aegean Sea. It is a long, narrow island very near the coast.
“Samos” This is yet another island off the west coast of Asia Minor, close to Ephesus.
“Miletus” This was once a large and important maritime city on the southern coast of Ephesus at the mouth of the Maeander River. Paul landed here and sent for the church leaders at Ephesus. It was about a thirty-mile trip.
Act 20:16 “Paul had decided to sail past Ephesus” This seems to imply that Paul had some volitional control over the ship. If so, then either (1) they had hired a ship all to themselves or (2) they picked a ship that did not stop at Ephesus.
“if” This is a fourth class conditional (ei with optative mood), which expresses a wish.
“Pentecost” This was the Jewish feast fifty days after Passover. Paul missed Passover Feast because of Act 20:3.
CONTEXTUAL INSIGHTS TO Act 20:17 to Act 21:16
A. There is an element of self defense in this passage, as if some were continuing to attack Paul personally (cf. Act 20:33).
B. This is the only example in Acts of Paul preaching to believers. In Act 13:16 ff he is addressing Jews, while in Act 14:15 ff; Act 17:22 ff he is addressing pagan Greeks.
C. This message has many parallels to Paul’s letters, as one would expect. Paul’s unique vocabulary is readily reflected in this farewell admonition. This shows Luke’s faithfulness in recording the testimonies of others.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
to ship = on board. Literally upon (Greek. epi. App-104.) the ship.
intending = being about. Same as in verses: Act 20:3, Act 20:7, Act 20:38.
take in = receive on board.
had he appointed. Greek. diatasso. See note on Act 7:44.
minding = being about, as above
go afoot. Greek. pezeuo. Only here. The distance was twenty miles.
Fuente: Companion Bible Notes, Appendices and Graphics
13. ] A sea-port (also called Apollonia, Plin. Act 20:32) in Mysia or Troas, opposite to Lesbos, twenty-four Roman miles (Peutinger Table) from Troas, built on a high cliff above the sea, with a descent so precipitous as to have prompted a pun of Stratonicus, the musician (see Athen[104] viii., p. 352), on a line of Homer, Il. . 143, , . Strab. xiii. 1, p. 126, Tauchn.
[104] Athenagoras of Athens, 177
Pauls reason is not given for wishing to be alone: probably he had some apostolic visit to make.
Fuente: The Greek Testament
Act 20:13. ) In a middle signification. See Bud. comm. col. 898. So he had determined concerning himself.-) he preferred to go on foot, although he had passed the night without sleep, and although Assos was a town of difficult and dangerous approach, as Eustathius observes.
Fuente: Gnomon of the New Testament
Act 20:13-38
AT MILETUS WITH THE ELDERS
OF THE CHURCH AT EPHESUS
Act 20:13-38
13 But we, going before to the ship,-The company, including Luke, as the pronoun we shows, set sail from Troas for Assos; this town was in Mysia on the north shore of the Gulf of Adramyttium, about twenty miles from Troas by land, and about thirty miles by sea. Paul had gone by land and had instructed his company to meet him at Assos. Some think that Pauls company had chartered a vessel and could make stops wherever ordered.
14 And when he met us at Assos,-The company came to Assos, where Paul joined them, and then came to Mitylene. Mitylene was the capital of Lesbos, and was about thirty miles from Assos. Mitylene was the birthplace of Sappho, the female poet, and the poet Alcaeus. It could be reached from Assos in one days journey.
15 And sailing from thence,-It was a days journey from Mitylene to Chios. The island of Chios is about five miles distant from the mainland; it was in the Aegean Sea. The next day the vessel touched at Samos. The island of Samos lies off that part of the coast of Asia Minor, where the ancient Ionia joined on to Caria; it has been famous both in ancient Greek and modern European history. On the mainland opposite, at the termination of the ridge of Mycale, lay Trogyllium, for which the apostles vessel made without stopping in Samos. The next day the vessel sailed to Miletus. Miletus had been a most famous seaport in earlier Greek history, but in the days of Paul its fame was eclipsed by Ephesus. It seems that they arrived at Miletus the fourth day after leaving Troas. Miletus was about twenty-eight miles south of Ephesus by land, and lay near the mouth of the Meander; it was one days sail from Trogyllium.
16 For Paul had determined to sail past Ephesus,-Paul sought to evade stopping at Ephesus; at this time he did not wish to revisit the church there, lest the many friends and their pressing solicitations should delay his voyage. He did not have any time to spare, as he wanted to reach Jerusalem in time to be there at the Feast of Pentecost. If Paul could get to Jerusalem by Pentecost he could present the gifts of the Gentile churches in the presence of the great crowd of foreign Jews who would assemble in Jerusalem at the Pentecostal feast, and thus spread abroad in all lands the great fact that the Gentile Christians were one with their Jewish brethren; this would impress them that the disciples of the Lord were one body.
17 And from Miletus he sent to Ephesus,-Some think that had the ship been entirely at Pauls disposal he would have asked the elders at Ephesus to meet him at Trogyllium, which is very near Ephesus. Had he gone to Ephesus he would probably have been compelled to stay longer than he wished to stay. It would take more than one day for Paul to send his messenger to Ephesus and summon those whom he wished to see. If they came to him on the next day that would be consumed in their conference, and the voyage could hardly be begun again till the third day at the earliest. He sent to Ephesus for the elders of the church to meet him. The term elders here is from the Greek presbuterous, from which we get our term presbytor. The first term elder applied to a disciple of Christ is found in Act 11:30, and then again Act 15:4 Act 15:6 Act 15:22. The elders are not apostles, but are bishops. (Php 1:1.) The elders in this verse are called bishops in verse 28. The duties of the elders are the ministration of the affairs of the church, conducting public worship, preaching the gospel to sinners, and edifying the membership.
18 And when they were come to him,-It is difficult to analyze Pauls address to the elders of the church of Ephesus at this time; it is full of personality, instruction, and persuasion. He first appealed to their knowledge of his manner of life among them; it had been about four years since he began his work at Ephesus. In fact, most of his work in Asia was done in Ephesus; these elders knew his work at Ephesus and had heard of his labors elsewhere in Asia. They knew Pauls manner of life and could vindicate him against any of the reports circulated to his injury.
19 serving the Lord with all lowliness of mind,-Paul was not puffed up; he did not boast of what he had done or what he could do; he served the Lord with all lowliness of mind. Paul was clothed with humility and had a humble mind as he taught the people and preached a crucified Lord. He preached with tears. He wrote to the church at Corinth with many tears. (2Co 2:4.) In writing the church at Philippi he rehearsed some things to the church there, and then said that he now told them even weeping at the time he wrote the Philippian letter. (Php 3:18.) This shows how earnestly and sincerely Paul engaged in the work of the Lord. They knew the trials and plots that endangered Pauls life. Though the Jews had at first desired him to return to them, they soon fell into the same hostility of others. The Jews who rejected the gospel became Pauls worst enemies.
20 how I shrank not from declaring unto you anything-Amidst all the plots and hostilities to which Paul was subjected he did not keep back anything that was profitable to them. Everything that pertained to life and godliness had been declared by Paul. He preached the gospel publicly in the synagogue of the Jews and in the public assembly of the Gentiles; he preached the gospel in private from house to house; he preached Christ publicly and in private circles, in the church or place of worship, and in the dwellings. Paul, the great apostle to the Gentiles, set the example of teaching the word of God, both publicly and privately.
21 testifying both to Jews and to Greeks repentance toward God,-Paul testified of all the things that were profitable to their salvation; testifying is from the Greek diamarturomenos, and was used by Peter in Act 2:40, where Luke used the same word to describe Peters preaching. Again Luke uses Jews and to Greeks, thus including both as Paul did in Rom 1:16. He preached repentance toward God and faith toward our Lord Jesus Christ. Repentance is required of Jews and Greeks, and faith is needed by the Jews as well as the Greeks. Faith and repentance go together; to the alien they cannot be separated. John the Baptist came to make ready a people prepared for Christ by preaching repentance toward God; Christ preached repentance toward God, and Paul, in preaching to the Athenians, first presented to them the true God, then called on them to repent of their idolatries which had dishonored God; after that he presented Christ as the crucified and risen Lord. (Act 17:29-31.) All sin is against God; hence, repentance must be toward God. The writer here does not mean to say that repentance to the alien precedes faith. Such a position would teach that men repent toward God before they believe in God, and repent toward Christ before they believe in him.
22-23 And now, behold, I go bound in the spirit-Here Paul mentions his journey to Jerusalem; he was now on his way and could not go to Ephesus and tarry there, as he was hastening on to Jerusalem. Bound in the spirit means that he was bound in his own spirit; it is the same as in Act 19:21, where he purposed in the spirit. However, some have interpreted these words to mean that Paul was constrained by the Holy Spirit to make the journey to Jerusalem; the context seems to indicate that it is Pauls spirit. He did not know what would befall him; he was not concerned about the persecutions that would come upon him, as he was willing to die for Christ. The Holy Spirit testified that bonds and afflic-tions awaited him in every city where he went. The Holy Spirit had called Paul to the work (Act 13:2), and had moved the disciples (Act 21:4) and Agabus (Act 21:11) to warn Paul of the sufferings which were at hand. Perhaps many other warnings came to Paul that Luke does not record.
24 But I hold not my life of any account as dear unto myself,-Paul had given his life to Christ; it was not held as dear to himself, and he was willing to spend and be spent in order to further the cause of Christ. Paul glorified in tribulations (2Co 12:10 f); he did not regard his life as valuable in comparison with his joyfully completing his career and attaining the prize of the high calling of God in Christ Jesus. Paul is determined to run the race to the end and to preach the gospel of the grace of God to all who would hear him. The race with Paul will last as long as life lasts; he will not faint in the middle of sufferings which awaited him. Later Paul said: I have fought the good fight, I have finished the course, I have kept the faith. (2Ti 4:7.) The gospel is here called the gospel of the grace of God because it was given by the grace of God. Grace means the free favor of God.
25 And now, behold, I know that ye all,-We do not know that Paul ever saw Ephesus again; it seems that Paul did not expect to see these elders again. Paul had preached the kingdom at Ephesus. Daniel had prophesied (Dan 2:44) that God would set up his kingdom; John the Baptist, Christ, and his apostles before Pentecost preached that it was at hand; after Pentecost the apostles preached that the kingdom was in existence and that Christians were citizens in the kingdom; so here we find that Paul went about preaching the kingdom.
26 Wherefore I testify unto you this day,-Paul is very personal ; he is speaking face to face with the elders of the church at Ephesus; he could call them to witness that he was stating the truth to them. He had kept nothing back that pertained to the redemption of souls. He had taught them what to do to become Christians, and had taught them how to live the Christian life, and now he could declare that I am pure from the blood of all men. He had taught them the will of God and had warned them of the doom of those who would not obey the gospel. As a watchman standing on the wall, he had warned all; hence, he was not chargeable with their destruction; his skirts.were clear from the blood of all, as he had faithfully warned all of their duty and of the coming wrath. (Eze 3:18-21.) Paul had declared the whole counsel of God here as he had at Corinth. (Act 18:6.)
27 For I shrank not from declaring unto you-He had not withheld anything from them that was needful for them to know or do for their own salvation. The whole counsel of God means all the counsel of God that concerned Pauls work as a preacher of the gospel and an apostle of Christ. Paul had not suppressed anything that pertained to the salvation of souls. The one who suppresses what he ought to declare is guilty of the blood of those who are lost. Paul had found great comfort in the Ephesian church, more power to declare the mystery of the gospel. (Eph 3:4.) God had revealed to Paul all things concerning Christ, salvation, the kingdom of God, and its relation to men; Paul had declared all that had been revealed unto him.
-The first duty belonging to elders is to take heed to themselves; they are to be ensamples to the flock. (1Pe 5:3.) They have the responsibility of setting an example before others; they must take heed that they are worthy examples. Another phase of their responsibility is to look after the flock. The church is here represented as the flock. They are to look after all the flock, not just a few of the members. Flock is from the Greek poimnioi, which is contracted from poimenion. (Joh 10:16.) The Holy Spirit had made them bishops; the Holy Spirit had made them bishops by describing the qualifications and through the church had called them to be bishops. Bishops here is from the Greek episkopous, and is the same as elders in verse 17; hence, elders and bishops are just different terms applied to the same men. All who are elders today in a scriptural sense have been made elders by the Holy Spirit. To feed the church is a duty imposed upon the elders; as shepherds they are to see that the flock receives proper nourishment. The elders were to watch over the flocks as bishops and to tend and feed as shepherds. Here the church is called the church of the Lord, because the Lord had purchased with his own blood this institution. Every member of the church has been brought with the price of the blood of Christ (1Co 6:20); the church is composed of members; hence, the church has been purchased with the blood of Christ.
29 I know that after my departing-Paul, with the Holy Spirit, knew what would take place. After his departing, not his death, but his leaving them, grievous wolves would enter in among them, not sparing the flock. Paul keeps up the figure of a flock, with shepherds, and ferocious wolves destroying the flock. Grievous wolves means those that are savage, harsh, and rapacious. Jesus had described false teachers as ravening wolves. (Mat 7:15.) These false teachers would destroy the faith of the members; here Paul makes reference to teachers of dangerous doctrines, whether Judaizers or heathen theosophists such as the Gnostics.
30 and from among your own selves shall men arise,-Paul further predicts that false teachers should arise from among your own selves who would disturb the church. False teachers would arise among the elders of the church at Ephesus. The church at Ephesus became notorious in after days as a seat of a great Gnostic heresy; even in the New Testament writings, not fewer than six of the pioneers of these false teachers are mentioned as belonging to Ephesus; they are: Hymenaeus and Alexander (1Ti 1:20), Phygelus and Hermogenes (2Ti 1:15), and Philetus. In 3Jn 1:9 we read of Diotrephes who lived at Ephesus. The church at Ephesus is condemned for its false teachers later by John. (Rev 2:2.)
31 Wherefore watch ye,-Paul not only warned these elders and the church at Ephesus, but put them on their guard and asked them to watch carefully. This was one phase of the duties of elders. He had held himself up as an example to them, and now he warned them. He calls to their attention that by the space of here declares his solemn motives in preaching the gospel to them. One of the slanders against Paul was that he was raising the collection for himself and not for the poor. He includes apparel because much of the wealth in that eastern country consisted largely in fine apparel. (Gen 24:53; 2Ki 5:5; Psa 45:13 f.)
“three years I ceased not to admonish every one night and day with tears. Paul did not cease admonishing them night and day with all the earnestness of his soul to be on their guard and watch themselves and the flock over which they were to preside. Paul did not mean to be exact as to time. It was about three years; two of these he taught publicly in the school at Tyrannus (Act 19:10) ; three months preceding he had taught in the Jewish synagogue (Act 19:8); and previously he had been in Ephesus with Aquila and Priscilla (Act 18:19). It was usual among the Jews to reckon a part of a day for a whole one, and so a part of a year might, in a general statement, be reckoned for a whole year. He warned them with tears; this shows how deep and tender was his solicitude for the welfare of the church.
32 And now I commend you to God,-As he is about to leave them he can do no better than to commend them to God; the apostle who had preached the gospel to them, and who had instructed them in living the Christian life, now commends them to God who is able to build them up and to give them an inheritance among all them that are sanctified. The precious truths of God are here spoken of as the word of his grace; as grace and truth came through Christ (Joh 1:17), so the words that came through Jesus may be called the words of grace. Gods people today have nothing else to guide them but the word of his grace. Those who are in Christ are sanctified; they have been sanctified by the truth. (Joh 17:17.) God alone can give an inheritance in heaven; hence, he has promised all who are faithful to him the crown of life. (Rev 2:10.)
33 I coveted no mans silver,-Paul did not preach for money; he was conscious of having been actuated by no personal or worldly considerations. He did not preach for the love of money, nor display of talent, nor to gratify a selfish ambition; he had only a simple and sincere desire to serve his Lord and his church. He here declares his solemn motives in preaching the gospel to them. One of the slanders against Paul was that he was raising the collection for himself and not for the poor. He includes apparel because much of the wealth in that eastern country consisted largely in fine apparel. (Gen 24:53; 2Ki 5:5; Psa 45:13 f.)
34 Ye yourselves know that these hands-Paul needed no further proof or evidence; he could appeal to their own knowledge as to how he had worked with his hands and earned the necessities of life. He not only worked to support himself, but helped to support those who were with him. (1Co 9:12 1Co 9:15.) Paul could hold up his hands in their sight as witnesses that he had worked and had honestly provided his own support. We have learned that Paul was a tentmaker, and that he frequently ministered to others. He said to the church at Corinth, while he was in Ephesus, that we toil, working with our own hands. (1Co 4:12.)
35 In all things I gave you an example,-Not only did he give them an example as to how to live, but he gave them an example that they should work with their own hands to support themselves and to help support those that preach the gospel. He toiled not only for himself, but for others. Here he quotes one of the unwritten sayings of our Lord: It is more blessed to give than to receive. These words were well known and quite familiar to his listeners, yet they are not found in any of the four writers of the gospel. They enforce with solemn distinctness the duty of liberality to the poor; they possess a far deeper meaning, for they assert as an eternal truth the higher blessedness of giving as compared with receiving. It may be that the full truth of this statement of our Lord in all its length and breadth and depth and height will never be fully understood by any but the redeemed, and not by them till they enter the city of the Lamb of God.
36 And when he had thus spoken,-As he finished his address to these elders, Paul kneeled down and prayed with them all. The early Christians were in the habit of kneeling in prayer on ordinary occasions. We read that Stephen, while they were stoning him to death, kneeled in prayer. (Act 7:60.) Such a posture is a fitting attitude in prayer; this was the posture that Jesus took. (Luk 22:41.)
37 And they all wept sore,-Paul had a tender feeling for these brethren; he knew their weakness, and he knew their responsibilities. He wept with them. They fell on Pauls neck and kissed him. Kissed is from the Greek katephiloun, and means a repetition of the act; they kept on kissing or kissed repeatedly ; some think that one after the other fell on his neck and kissed him by turns. They held Paul in high esteem, and had great affection for him.
38 sorrowing most of all for the word-The greatest cause of their grief was the thought that they would probably see Paul no more. He had said to them that they should see his face no more (verse 25), and this was the chief source of their sorrowing. Some think that Paul and the elders were wrong in this; they think that Paul revisited Ephesus after his first imprisonment in Rome; however, this is not clear. There is no statement that we can correctly interpret that he ever visited Ephesus again. His address had made a solemn impression on them, and his deep affection for them bound him to them, and their affection for Paul bound them to him.
Act 20:1
After the mob had been quieted, Paul at once left Ephesus to go into Macedonia again. We have an account of but one visit to Macedonia, yet in 2Co 12:14 Paul says that this is the third time I am ready to come to you. (See also 2Co 13:1). This letter was written just previous to this last visit. This was his last visit to Ephesus. On his return from Corinth to Jerusalem he stopped at Miletus, the seaport of Ephesus, and sent for the elders (verse 17); but this was the final farewell to the church at Ephesus.
Questions on Acts
By E.M. Zerr
Acts Chapter 20
How does the writer designate the previous event?
After this whom did Paul call?
To what parts did he start?
What service did he render in Macedonia?
Where did he next go?
Had he ever been here before?
How long did he remain in Greece?
What caused him to retrace his journey?
Did he go alone?
Who make up the “us” verse five?
What makes this place noted?
At what place did Paul embark?
What was the season of the year?
On what day did he sail?
What day of the week did he land at Troas?
On what day did the disciples come together?
For what purpose?
What did Paul do?
Why did he preach so long?
Describe the miracle.
What did Paul say about the young man’s life?
After what act did he say this?
How often did they break bread here?
Where was the party rejoined in the journey?
Why did Paul determine to sail by Ephesus?
State what interest he could have in Pentecost.
At what city must it be observed?
Where did Paul pause in his journey?
At this place whom did he call?
Of what did he remind them as to his conduct?
From whence did the temptations come to him?
What had he not kept back from them?
In what places had he taught them?
To what classes had he testified?
Why repentance mentioned before faith?
Under what obligation is he now acting?
By what person was he thus bound?
Of what was he unaware?
Tell of what he was aware.
How did Paul feel about it?
At what part of his course was he to have joy?
What ministry had he received of the Lord Jesus?
Of what sad fact did he also have knowledge?
On what ground was he pure from bleed?
What must the Elders take?
How had the Holy Ghost made them overseers?
By whose blood was the church purchased?
By what was the flock endangered?
What internal danger was threatened?
Name another duty of Elders beside lead.
What warning had they received before?
State Paul’s commendation to them.
How had he cared for himself?
Repeat the quotation from Jesus.
What religious service did they have new?
State the chief cause of their sorrow.
Acts Chapter Twenty
Ralph Starling
When the uproar in Ephesus had ceased
Paul spent three months preaching in Greece.
When he learned the Jews laid wait for him to pass,
He sent his friends on ahead to Troas.
When Paul arrived in Troas they all agreed
On the first day of the week they would be
To eat the Lords supper to remember His death,
And to honor Him who had made the request.
While they were there Paul made a long speech.
At midnight Eutychus fell asleep.
He fell from the third loft and was taken up dead.
Paul talked awhile, raised him, and then departed.
After several cities He came to Miletus.
He called the Ephesian elders-matters to discuss!
After a period of reminiscing and visits
Paul turned to the matter of real business.
He urged the Elders-Take heed to yourselves and the flock,
For grievous wolves could destroy the whole flock.
With other words for them to recall,
He knelt down and prayed with them all.
Fuente: Old and New Testaments Restoration Commentary
a Parting Message
Act 20:13-27
The vessel had to stop at Miletus and Paul sent word to the Ephesian elders, urging them to come and see him. He spent the day in their company, and before parting delivered this pathetic and helpful address. There are many incidental touches revealing the nature of his work in the great city, of which there is little or no mention elsewhere in the Acts. For instance, we were not aware of his tears and trials through the opposition of the Jews, Act 20:19, nor of the labors of his toil-worn hands, Act 20:34. We hardly realized that his ministry was not simply the public proclamation of the gospel, but a visitation from house to house as well, Act 20:20.
The Greek word in Act 20:20; Act 20:27 for kept back and shunned is a nautical word which literally means reefed up. It was so natural for Paul to use a nautical word which he must have been hearing every day. But, notice how this heroic soul alludes to the lightness with which he held comfort and life, if only he might serve his Master perfectly, and fulfill in full measure his opportunities. How Paul loved that great word grace! It was his perpetual theme, and as we come to know ourselves better, and consider how little we have deserved of God, we also shall have but one theme. We are debtors to the sovereign grace of God, and have nothing to pay.
Fuente: F.B. Meyer’s Through the Bible Commentary
minding: Mar 1:35, Mar 6:31-33, Mar 6:46
Reciprocal: Jdg 5:15 – foot Act 13:48 – ordained Act 20:16 – had Act 21:8 – we that
Fuente: The Treasury of Scripture Knowledge
3
Act 20:13. The entire group was making its way in the return from this third missionary journey, but Paul went on foot as far as Assos where the party was to join him.
Fuente: Combined Bible Commentary
St. Paul pursues his Journey to JerusalemFrom Assos he sails along the Coasts of AsiaOn his Arrival at Miletus he sends for the Elders of the Church of Ephesus, 13-17.
Act 20:13. And we went before to ship, and sailed unto Assos, there intending to take in Paul: for so he had appointed, minding himself to go afoot. Luke, the compiler of the Acts, and the other companions of the apostle, on the day succeeding the memorable night spent in the upper chamber with the Christians of Troas, went on board and sailed for the south, Paul determining to join the ship at Assos, only some twenty miles distant by road from Troas, but the voyage round Cape Lectum was nearly twice as far. He wished, perhaps, to secure a few more hours with his disciples at Troas, and also a quiet, solitary time of meditation as he went alone by the road to the point where he had fixed to join the ship and his friends. He doubtless, in these solitary hours, pondered over the subjects of that famous farewell address he was about to deliver to his friends, the elders of the Ephesian congregation he loved so dearly. Assos is called by Pliny Apollonia; it was a seaport of Mysia, and thus was reckoned in Proconsular Asia. Its modern name is Beahrahm. Vast ruins still mark the site of the ancient city, and speak with silent eloquence of its bygone importance.
Fuente: A Popular Commentary on the New Testament
Here an account is given of several travels of the apostle; namely, from Troas to Assos, from thence to Mitylene, next day to Samos, then to Trogyllium, and the day following to Miletus, passing by and not touching at Ephesus; for the apostle having an earnest desire to be at Jerusalem at the feast of Pentecost, so that he might in that concourse have a larger opportunity for spreading the gospel, he would not now call at Ephesus, lest he should be detained too long by the brethren there.
From the whole note, 1. The indefatigable diligence of this great apostle, and his unwearied industry in the service of the gospel; how he travels from place to place, and here from Troas to Assos, on foot all alone by land; he did not effect to ride with a pompous train and retinue, but he goes on foot, expecting to meet with more opportunity of sowing the seed of the gospel as he passed through towns and villages by land, among those he conversed with; so intent was this holy man on the work of winning souls; whereas had he travelled by sea, this opportunity had been lost. An happy example for all the ministers of Christ, to prefer an opportunity of doing good to the souls of others, before their own ease or profit.
Note, 2. The true reason why St. Paul was so very desirous to be at Jerusalem at the feast of Pentecost: not that he placed any religion in observing this abrogated feast, but because the vast concourse of people at such times would give him a fairer opportunity to glorify Christ, and to propagate the gospel. This made him so desirous to get to Jerusalem by the feast of Pentecost.
Learn thence, that the ministers of Christ, without the imputation of vain-glory, or seeking popular applause, may warrantably desire, and occasionally lay hold upon, an opportunity of dispensing a word to a numerous auditory, in hopes that, casting the net of the gospel among many, they may enclose some.
Fuente: Expository Notes with Practical Observations on the New Testament
Meeting with the Elders from Ephesus
The rest of the apostle’s company travelled by ship to Assos, while he went on foot. He joined them in the ship at Assos and went on with them to Mitylene, then by Chios, a brief stop at Samos, staying for a time at Trogyllium and a more extended stay at Miletus. Luke explained Paul’s longer stay in Miletus by saying Paul intended to sail by Ephesus in hopes of reaching Jerusalem before Pentecost. So, he called for the elders of the church at Ephesus to meet him at Miletus. When they arrived, he reminded them of the struggles he faced while in Asia. He had served the Lord with a humble attitude, even being moved to tears at times and surviving more than one Jewish plot against his life. Yet, he had faithfully declared the truth to them, both publicly, in the synagogue and the school of Tyrannus, and teaching in one house, then another. His preaching had extended to Jews as well as Greeks and included the need for repentance and faith ( Act 20:13-21 ).
Having reminded them of his time working among them, Paul next told the elders he was compelled to go on to Jerusalem, despite the knowledge of what awaited him there. The Holy Spirit had testified to him, through the voices of prophets and other inspired men ( Act 21:10-11 ), concerning his impending arrest and the other trials he would confront in Jerusalem. Paul’s greatest concern was not for his own personal safety but with completing the special ministry Jesus had given him, or preaching the kingdom, which is one and the same. He did not expect to ever see the faces of those elders again. So, he called upon them to faithfully witness the content of his preaching among those at Ephesus. He had preached the whole truth, thus relieving himself of any responsibility for those who might have remained in sin ( Act 20:22-27 ).
Fuente: Gary Hampton Commentary on Selected Books
Act 20:13-16. And we went before to ship Namely, those that were to go with Paul; and sailed unto Assos A city to the south of Troas; there intending to take in Paul Who went thither on foot The place being much nearer by land than by sea; and in order that, being alone for a while, he might employ himself in meditation and prayer, his public work allowing him little time for retirement and private devotion: or, perhaps, he might intend to call on some friends by the way. And when he met us At Assos, according to his own appointment; we took him in, and came to Mitylene The chief city of the island of Lesbos, about seven miles distant from the Asiatic coast; and came the next day over against Chios The island so famous for producing some of the best Grecian wines. The day following they touched at Samos, and, making a short stay at Trogyllium, came the next day to Miletus A city of Caria, south of Trogyllium. For Paul had determined to sail by Ephesus Which lay on the other side of the bay, without calling there; because he would not spend the time in Asia Having now no time to spare; for he hasted to be at Jerusalem, by the day of pentecost Knowing that a great concourse of people from all parts of Judea, and from distant provinces, would be there, as usual, (Act 2:1-5,) to celebrate that festival, and that he should thus have an opportunity of testifying the gospel of the grace of God to many, both Jews and proselytes, and of thereby enlarging the kingdom of the Lord Jesus. Besides, the feast of pentecost had been rendered particularly famous among the Christians, by the extraordinary effusion of the Holy Spirit at that time.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
13. Paul and his whole company departed at an early hour in the morning, and the meeting breaking up at daybreak for this purpose. But their routes for the day were different. (13) “We went forward to the ship, and sailed for Assos, intending there to take in Paul; for so he had appointed, intending himself to go on foot.” The coasting voyage of the ship around Cape Lectum to Assos was about forty miles, while the distance across was only twenty. This would enable Paul to reach that point on foot about as soon as the ship could sail there with favorable winds. His motive in choosing to walk this distance, and to go alone, has been a subject of various conjectures. But the deep gloom which shrouded his feelings, caused by prophetic warnings of great dangers ahead; by the critical state of the Churches everywhere; and by the final farewell which he was giving to Churches which he had planted and nourished, naturally prompted him to seek solitude for a time. On shipboard solitude was impossible, and while in port there was always a group of disciples or a whole congregation claiming his attention. His only opportunity, therefore, during the whole voyage, for solitary reflection, such as the soul longs for amid trials like his, was to seize this occasion for a lonely journey on foot. Amid the more stirring scenes of the apostle’s life, while announcing, with oracular authority the will of God, and confirming his words by miraculous demonstrations, we are apt to lose our human sympathy for the man, in our admiration for the apostle. But when we contemplate him under circumstances like the present, worn down by the sleepless labors of the whole night; burdened in spirit too heavily for even the society of sympathizing friends; and yet, with all his weariness, choosing a long day’s journey on foot, that he might indulge to satiety the gloom which oppressed him, we are so much reminded of our own seasons of affliction, as to feel, with great distinctness, the human tie which binds our hearts to his. No ardent laborer in the vineyard of the Lord but feels his soul at times ready to sink beneath its load of anxiety and disappointment, and finds no comfort except in allowing the very excess of sorrow to waste itself away amid silence and solitude. In such hours it will do us good to walk with Paul through this lonely journey, and remember how much suffering has been endured by greater and better men than we.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Act 20:13-16. Troas to Miletus.In the Armenian Catena we read: But Luke and those with me came on the vessel; words which, if we were sure of their really being in the journal, would show that Luke was not its author. Preuschen thinks the original text was, But I, Luke, and those with me, the present text being grammatically impossible, and the emendation in the Armenian easy.
Act 20:13. Assos, about twelve miles from Troas by land, on a hilly road. A ship has to round Cape Lekton. The Gr. does not compel us to think that Paul walked the distance; he may have ridden.
Act 20:14. Mitylene, the capital of Lesbos, is not far from Assos. For Chios and Samos, see EBi, HDB.
Act 20:15. The call at Trogyllium is omitted in the corrected text. The voyage of four days was made with the N. wind, which blows at that season early in the day and dies away later. The ship seems to have been at the command of the party. Act 20:16 speaks of haste at the beginning of the journey; it appears to have been unnecessary later (cf. Act 21:4), and the reason for avoiding Ephesus may have lain in the circumstances of Pauls leaving that place.
Act 20:16. From the days of unleavened bread (Act 20:6) to Pentecost is a period of six weeks, and Paul seems to have reached Jerusalem at the time of a festival (Act 21:26).
Fuente: Peake’s Commentary on the Bible
The journey from Troas to Miletus 20:13-16
"In a few business-like words Luke takes his readers over some of the most storied coasts of ancient myth and history." [Note: Blaiklock, p. 165.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Ships had to round Cape Lectum to reach Assos (modern Bahram Koi) from Troas. This was a more time-consuming route than the road between these towns, which were 20 miles apart. By taking the land route Paul was able to stay in Troas a little longer. Mitylene was the chief city of the island of Lesbos, the largest of the islands of western Asia Minor.